Wisdom in Da'wah.

The Shaykh : The Prophet (peace and blessings be upon him) applied this sequence in forbidding evil in some of his wise actions, and from such examples the scholars derived their saying: "Whoever is one who enjoining good, let him enjoin good." They took this from, for example, his saying (peace and blessings be upon him) when Allah supported him against the polytheists of Makkah and opened Makkah for him, so he prayed inside the Ka'bah, as is well known. When he (peace and blessings be upon him) came out, Aisha, the wife of the Prophet (peace and blessings be upon him), wanted to enter the Ka'bah and pray in it, to verify the saying of our Lord, Blessed and Exalted is He: When the Messenger of Allah (peace and blessings be upon him) realized this from her, he said to her: So he (peace and blessings be upon him) left the Ka'bah as the polytheists had built it, fearing that some of the believers, or some of those newly converted to faith, might doubt their faith and Islam if they saw that the Prophet (peace and blessings be upon him) had demolished the Ka'bah, due to their ignorance that the Prophet (peace and blessings be upon him) intended to demolish the Ka'bah to rebuild it on the foundation of Ibrahim (peace be upon him). Since he did not change the evil with his hand, he descended from this first rank to the second rank, and he (peace and blessings be upon him) clarified that the Hajar (Black Stone) is part of the Ka'bah, and that were it not for this impediment, he would have included the Hajar in the Ka'bah. After his death (peace and blessings be upon him), and in the time of one of the kings of the Banu Umayyah, and the fighting that unfortunately took place between al-Zubayr, between 'Abd Allah ibn al-Zubayr and the unjust, destructive al-Hajjaj, 'Abd Allah ibn al-Zubayr (may Allah be pleased with them both) was able to restore the Ka'bah to the foundation of Ibrahim (peace be upon him). Then, unfortunately, the Ka'bah was returned to its previous state, meaning to how it was in the time of the pre-Islamic age of ignorance, because the ruler at that time was ignorant of the hadith of Aisha (may Allah be pleased with her). I mentioned this story in the first volume of my book *Silsilat al-Ahadith al-Sahihah*, so whoever wishes may refer to it. Is there room for me to mention another example, or has the time ended? Hello?

The questioner : Our Shaykh, I say we cannot miss that!

The Shaykh : All right, may Allah reward you with good. Another example came in Musnad Ahmad that a man from the Companions of the Prophet (peace and blessings be upon him) saw in a dream that while he was walking in one of the alleys of al-Madinah, he met a man from the Jews, and he said to him: "O people, you are a good people, you Jews, were it not that you associate partners with Allah and say: 'Azir is the son of Allah.' That Jew in the dream said to him: "And you are a good people, O Muslims, were it not that you associate partners with Allah and say: 'What Allah willed and Muhammad willed.' Then he continued walking and met a man from the Christians, and he said to him: "You are a good people, O Christians, were it not that you associate partners and say: 'Isa is the son of Allah.' That Christian said: "And you are a good people, O Muslims, were it not that you associate partners with Allah and say: 'What Allah willed and Muhammad willed.' May Allah send prayers upon Muhammad. In the morning, he related his dream to the Prophet (peace and blessings be upon him), and he said to him: He said: No. So he (peace and blessings be upon him) delivered a sermon to the noble Companions saying: In a narration in this story, and this is the point, he (peace and blessings be upon him) said: The point here is that he (peace and blessings be upon him) was hearing this kind of shirk, which we call verbal shirk, as opposed to shirk of the heart. Verbal shirk does not take its owner out of the religion, unlike shirk of the heart, which is what takes one out of the religion. Therefore, at the time when the Messenger of Allah (peace and blessings be upon him) called his people to worship Allah alone, to worship Allah and avoid the taghut, and when those who responded to him among the believers responded, he heard them, based on their old custom, swearing by other than Allah. Now that they had become believers in Allah and in Muhammad, they were saying "What Allah willed and Muhammad willed," meaning by this that the will of Muhammad is part of the will of Allah, intending that obedience to Muhammad is part of obedience to Allah, as is stated in the Noble Qur'an, and But they did not pay attention to the difference between such a verse and and their saying "What Allah willed and I willed," for it means, on the surface of the expression, that the will of the Messenger (peace be upon him) is effective like the will of Allah, before which nothing stands, as the Lord of the Worlds said: They did not pay attention to this, so they were saying, within his hearing (peace be upon him), "What Allah willed and I willed," so he remained silent. Why? Out of fear that they would be harmed by such a reminder, until Allah, Mighty and Majestic, permitted him to remind them so that they would not fall into such verbal shirk. And that was in another incident where his forbidding was severe, unlike anything previously known from him (peace and blessings be upon him). And that is what Imam Ahmad also narrated in his Musnad from the hadith of Ibn 'Abbas (may Allah be pleased with him) that the Prophet (peace and blessings be upon him) delivered a sermon one day, and a man among those present said: "What Allah willed and you willed, O Messenger of Allah." So he (peace and blessings be upon him) became angry, and he had not become angry there before, and he said: With this authentic hadith, I conclude my answer to that question, which I regret is the last one, but perhaps I will be granted such beneficial questions in the future, to be a participant with you in word, even if I am far from you in body. That is enough for me.

The questioner : May Allah reward you with good, O our Shaykh. There is a question which is actually not a question, but the brother who wrote the question called it: very, very important, and he emphasized this question. The question is actually one of the basics of Islam, but we wanted to accommodate the wish of this brother. The brother says: Even if some people lie in their opinion and in their lack of imagination regarding the people of the methodology, do you wish to die as martyrs in the path of Allah?

The Shaykh : O Allah, let me die as a martyr in the battle of jihad in the path of Allah, as You commanded us in the Book and the Sunnah, and upon the methodology of the righteous Salaf. So I hope you will repeat this supplication to...The questioner : Will he be protected or not?!

The Shaykh : May Allah reward you with good, O our Shaykh, and we ask Allah to magnify the benefit for you, and to record reward for you, and to make you a support for the truth and its people, and a thorn in the throats of the people of shirk, deviation, and religious innovation. Indeed, He is the Hearing, the Responsive. And may Allah reward you with good, O our Shaykh.

The Shaykh : May Allah bless you all, and my sincere Islamic greetings to them, bidding farewell with my saying: And peace be upon you and the mercy of Allah and His blessings.

The Shaykh : And upon you be peace and the mercy of Allah and His blessings and His forgiveness.

The Shaykh : And thank you.
Abu Layla : May Allah reward you with good. May Allah give you health.

The Shaykh : And to you, in the name of Allah.
Abu Layla : One hundred and thirty minutes approximately.

The Shaykh : Qada.
Abu Layla : One hundred and thirty minutes.

The Shaykh : I seek refuge in Allah from the accursed Shaytan, from his whispering, his blowing, and his puffing. I seek refuge in Allah from the accursed Shaytan, from his whispering, his blowing, and his puffing. In the name of Allah, the Most Merciful, the Most Compassionate.